Chinese Medicine Times : Keeping You Informed

Pairing the Extraordinary Vessels and the Zangfu, Part Two: Manifestation, Connection, and Transcendence

Introduction

I

n the last issue of Chinese Medicine Times, I
introduced a perspective that pairs the extraordinary vessels with the primary
channels and zangfu in a one-to-one
correspondence. In that article, I examined the relationship between the first
three paired primary channels and zangfu
of the horary clock (Lung-Large Intestine; Stomach-Spleen; Heart-Small
Intestine, corresponding to the time period from 3am-3pm) to the three
extraordinary vessels that form the quiescent state (ren mai-chong mai-du mai), as well as the relationship of both
systems to the vertical axis (the connection between Heaven, Earth, and
Humanity). In this article I will continue this exploration, turning now to
examine the three pairs of primary channels and zangfu that correspond to the second half of the horary clock
(Bladder-Kidneys; Pericardium-San Jiao; Gall Bladder-Liver, corresponding to
the time period from 3pm-3am) and their relationship to the remaining
extraordinary vessels: qiao, wei, and
dai mai, respectively. After
examining the correspondences between them, we will look at the relationship of
both systems to the processes of the horizontal axis and transcendence.

The
Quiescent State

In Part 1 of this article, the daily cycle of the ying qi through the 12 primary channels was
used to shed light on several connections between the extraordinary vessels and
the primary channels and zangfu. In
summary, this cycle demonstrates a clear one-to-one correspondence between the
confluent points of the extraordinary vessels and the paired zangfu and primary channels. This is
illustrated in the table below:

Table
1. Pairing the
Extraordinary Vessels and the Primary Channels.

Horary Clock

Primary Channels

Confluent points

Extraordinary vessel

3-7am

LU-LI

Lieque LU 7

Ren mai

7-11am

SP-ST

Gongsun SP 4

Chong mai

11am-3pm

HE-SI

Houxi SI 3

Du mai

3-7pm

KD-UB

Zhaohai K 6, Shenmai UB 62

Qiao mai

7-11pm

PC-SJ

Neiguan P 6, Waiguan SJ 5

Wei mai

11pm-3am

LIV-GB

Zulinqi GB 41

Dai mai

As seen in Part 1, when looked at from this
perspective there are a number of functional, anatomical, and relational
correspondences between the first three pairs of primary channels and zangfu and the ren-chong-du mai. Beyond the general and anatomical correspondences
between the ren mai and the Lungs/Large
Intestine, both of these systems also relate to the process of embodiment, which
can be seen particularly through the intimate correspondences between jing (ren mai) and po
(Lungs/Large Intestine). Similarly, the du
mai and the Heart/Small Intestine (along with the Brain, which is the
extraordinary fu paired with the du mai within this system) share a close
relationship to shen, as well as the
three dantian. Lastly, the chong mai and Spleen/Stomach can both be seen as the pivot between yin and yang, ren and du, Heart and Lungs, which is particularly demonstrated through their roles as the
Sea of the Zangfu and Primary
Channels, as well as their relationships to qi
and blood. Thus both of these triads (ren-chong-du
mai and LU-LI, ST-SP, HE-SI) have deep relationships to the vertical axis, which
corresponds to the trinity of Heaven, Earth, and Humanity. We shall now continue on to examine the
correspondences of the second three pairings.

The
Qiao Mai and the Kidneys and Bladder
System

Turning to the second half of the horary clock, we
come to the Kidney and Urinary Bladder primary channels and zangfu, which are theoretically paired
with the qiao mai in this system. In
the horary clock, these primary channels correspond to the time period from
3-7pm; as the ying qi flows through
these channels it passes the confluent points of the yang qiao mai (Shenmai BL 62) and the yin qiao mai (Zhaohai K 6).

As noted in the previous article, the confluent points
of the qiao mai are also the starting
points of these extraordinary vessels, thus demonstrating a very close
connection of the yang qiao mai with
the Bladder channel and the yin qiao mai
with the Kidney channel. As stated in the Ling
Shu (Spiritual Pivot):

of the eye, and joins with the Major Yang, Bladder
Channel, and the Yang

Anklebone Channel and travels up. When the qi move
mutually and together,

it will result in nourishing the eyes. When the qi
does not prosper, it will result

in the eyes not closing (Wu 1993, p88).

The qiao mai
literally "branch off” from the Kidney and Bladder primary channels, and for
this reason have even been likened to luo-connecting
channels of the Kidney and Bladder. As summarized by John Pirog (1996, p178):

The yin and yang qiao mai are the only two
extraordinary vessels that have

master points which physically intersect with their
pathways. The master

points, in fact, are actually the starting points for
these two vessels: Ki 6 for

that is reminiscent of that of the luo vessels, with
the two vessels branching

directly out of their "home” meridians. This
connection creates a close affinity

between yin and yang qiao mai and the meridians they
branch from.

The comparisons made between the qiao mai and luo vessels
is quite significant, given that four of the other confluent points are also
the luo-connecting points of their
respective primary channels (Lieque LU 7, Gongsun SP 4, Neiguan P 6, and
Waiguan SJ 5), as noted in Part 1. This is noteworthy, as luo-connecting points are one of the primary distal places along
the primary channels where the yin
and yang aspects connect and
intersect with each other. We see this theme expanded when examining the qiao mai and the Kidney and Bladder
channels, in relation to the intersection of yin and yang:

The Leg Major Yang has a penetration at the nape of
the neck which enters

into the brain…This penetration enters the brain at
the separation of the Yin

Anklebone Channel and the Yang Anklebone Channel, for
yin and yang intersect mutually, so that yang enters yin and yin comes out of
yang with a crossing at

the medial corner of the eye. When the yang qi is
full, it causes the eyes to glare

and remain open. When the yin qi is full, it causes
the eyes to close (Wu 1993, p99).

Here in the Ling Shu (Spiritual
Pivot) we again see the close relation and intersection of the qiao mai with the Bladder channel, as
well as their close relationship to the coming together and intersecting of yin and yang. We see this theme continued in Larre and Rochat de la Vallée (1997, p186), citing Zhang Zicong:

Tai yang and shao
yin of the foot are the source from which blood and qi, yin

and yang are
originally produced. Yin qiao mai and
yang qiao mai master the

free communication of yin and yang. Blood and qi from below rise and have

an exchange and mutual connection at the eyes.

Another significant association between the
Kidney-Bladder system and the qiao mai
is their relationship to Marrow (which is the extraordinary fu associated with the qiao mai, in this system), and
specifically the Sea of Marrow (the Brain). The Marrow and Bones correspond to
the Kidneys and Bladder, and it is from the Kidneys that the jing-essence transforms into Marrow and
moves through the body to nourish and sustain the organism. Specifically, the jing-essence descends from between the
Kidneys to the perineum, where it enters the tip of the tailbone, rises up through the center of the spine to
nourish and fill the Brain. We can see this process mirrored, to a large
degree, when examining the pathways and functions of the qiao mai, which start from the Earth and rise up to nourish the
head and Brain. Similarly, the Bladder channel is one of the only primary
channels that enter the Brain, demonstrating further confluence in the
anatomical pathways of the Kidney-Bladder channels and the qiao mai.

Lastly, we see further correspondences when we look at
the ways in which both the Kidney-Bladder system and the qiao mai are associated with the nourishment of all of the other zangfu. As stated by Larre and Rochat de
la Vallée (1997, p174):

The commentators of the Nan jing and other texts
suggest that the zang

and the innermost are irrigated by the yin qiao mai, and the fu are watered

by the yang qiao
mai. This is just another way to show the total impregnation

in the rising up movement of the yin and yang of the body.
This could be

interpreted as the zang
and the fu, or the inner and outer
parts of the body,

or the front and the back – all interpretations are
possible, because the main

function of the qiao
mai is to rule the exchanges and to create equilibrium

between the yin
and the yang at every level.

Typically it is the Kidney yin and yang which are
thought of as the underlying foundation and nourishment of the zangfu organs; here we can see that the qiao mai also have a strong relationship
to the mobilization of Kidney yin and
yang, in addition to the mobilization
of the jing-essence and Marrow. It is
also interesting to note the choice of words in the above citation, that the yin qiao mai "irrigates” and the yang qiao mai "waters” the zang and fu, respectively. This language clearly draws on underlying
associations of the qiao mai to the Water
element, and the Kidneys and Bladder.

As noted previously (Richardson 2009a), both the qiao mai and the Kidney-Bladder system
relate to the mobilization of the fundamental yin and yang within the
body—the arising, spreading, and intertwining of yin and yang. In terms of
the evolution of consciousness, this is the process of manifestation that
occurs once the axis of vertical integration is established. The movement and
interplay of yin and yang occurs once the vertical foundation
of the three (Heaven-Humanity-Earth, or ren-chong-du
mai and LU-SP-HE) is established, thus allowing the free-flowing
interaction of yin and yang at all levels throughout the
individuated being.[i]

The
Wei Mai and the Pericardium-San Jiao
System

After flowing through the Kidney and Bladder channels,
the ying qi moves through the
Pericardium and San Jiao primary channels (corresponding to the time period
from 7pm-11pm in the horary clock), where it passes the confluent points of the
wei mai—Neiguan P 6 and Waiguan SJ 5.
In this section we will examine the correspondences between the wei mai and the Pericardium and San
Jiao, specifically the ways in which both systems relate to boundaries and the
connection between Self and Other at the level of humanity.

‘Wei’ (維) is often
translated as ‘linking,’ thus ‘yin wei
mai’ is often translated as ‘Interior Linking Vessel,’ and ‘yang wei mai’ as ‘Exterior Linking
Vessel.’[ii]
As stated by Li Shi Zhen: "Hence, the yang
wei governs the exterior of the entire body while the yin wei governs the interior of the entire body, and so they are
referred to as qian and kun” (Chase and Shima 2010, p96). Thus
the yin wei mai functions to link the
interior and all of the yin
meridians, and the yang wei mai
functions to link the exterior and all the yang
meridians; together the wei mai are
thus able to allow interconnection between the interior and exterior.[iii]

Building on this concept, the wei mai are often depicted as nets or boundaries. The nature of
boundaries is that they simultaneously integrate and separate, determining what
is allowed in and what is kept out, and it is through this function that they
maintain individual integrity and ‘hold one together.’ Thus boundaries relate
to the pivot between two individuated entities or aspects of being, and have
the potential to maintain separateness or transcend the duality to enjoin
oneness. In this case, the wei mai
form boundaries between the Inside and the Outside, and Self and Other. As
explored previously (Richardson 2009a), the yin
wei mai relates to the connection and integration within Self, an
integration of the internal manifestation of the moving polarity of yin and yang; once this integration occurs, one can extend to connect with
all else present at the level of humanity.[iv]
Such extension is a connecting of the exterior, and relates to the function of
the yang wei mai.

This function of connecting and separating Interior
and Exterior, and Self and Other, is in perfect resonance with the functions of
the Pericardium and San Jiao. The Pericardium in its physical form is often
known as the wrapping of the Heart (xin
bao), which is a wrapping, net, or boundary that simultaneously connects
and separates the Heart from everything else around it, thus protecting the
Heart from pernicious influences while letting in those things which we hold
most dear in our lives and our experiences, those things which we
‘allow into our hearts.’ Similarly, the San Jiao is often described as the
three body cavities, which are boundaries that connect and separate the rest of
the internal organs from the periphery and exterior. As written by Hua Tuo in
the Zhong Cang Jing (Classic of the
Secret Transmission), "‘The Triple Burner…assembles and directs the 5 Yin and 6
Yang organs, the Nutritive and Defensive Qi and the channels, [it harmonizes]
the Qi of interior and exterior, left and right, upper and lower’” (as cited
in: Maciocia 2005, p88). Thus both the Pericardium-San Jiao system and the wei mai function as pivots or boundaries
between Interior and Exterior.[v]

In the five-element tradition according to Lonny
Jarrett, the Pericardium is said to regulate intimate relationships, whereas
the San Jiao regulates social relationships. As stated by Jarrett (2004,
p217-219),

The heart protector is concerned with discerning the
appropriate cues for

lowering the boundary that limits access both into,
and out of, the inner

frontier which is the domain of the heart…Compared to
the heart protector,

the triple heater governs the more social aspects of
fire, and gathers and

assimilates subtle cues in the environment relevant to
the regulation of intimacy.[vi]

This offers further support that the Pericardium and
San Jiao are boundaries that simultaneously connect and separate individual
entities from each other at the horizontal level of manifestation, that they
form boundaries in the movement between the Inside and Outside.

Another interesting correlation arises when examining
possible pathways of the wei mai. In
the contemporary Chinese medical tradition, the pathways of the wei mai are vague at best, with no clear
consensus about where they start and end.[vii] However, in certain Daoist traditions the
pathways of the wei mai closely
parallel the pathways of the Pericardium and San Jiao primary channels.
According to Deng Ming-Dao (1990, p93-94), the yang wei mai "…travel bilaterally along the back of each arm, around
the tip of the middle fingers, along the inside of the middle fingers to the
point laogong,” while the yin wei mai travel "From the laogong point of the palm…along the
inside of each arm, curve across the pectoral muscles, descend through the
nipples, and connect with the renmei via a brief trip along the daimei.” Also,
as explored previously (Richardson 2010a), the wei mai have a relatively stronger correspondence to the arms,
while the qiao mai have a relatively
stronger correspondence to the legs. This demonstrates further resonance
between the qiao mai with the Kidney
and Bladder primary channels (Foot Shaoyin and Foot Taiyang channels,
respectively) and the wei mai with
the Pericardium and San Jiao primary channels (Hand Jueyin and Hand Shaoyang, respectively).

Further correspondences can be extrapolated when we
examine the role of the Pericardium and San Jiao as the Ministerial Fire, when
compared to the role of the Heart and Small Intestine as the Emperor Fire. As
discussed in Part 1, the Emperor Fire has a strong resonance to the vertical
axis, while the Ministerial Fire has a strong resonance to the horizontal axis.
While the role of the Emperor is to stay in the palace, centered between Heaven
and Earth, it is the Minister that goes out to connect with the rest of the
kingdom. Thus the Emperor Fire (relating to the Heart/Small Intestine and du mai, in this model) is responsible
for the vertical axis of integration, while the Ministerial Fire (relating to
the Pericardium/San Jiao and wei mai,
in this model) is responsible for the horizontal axis of integration,
connecting with all else that exists at the level of humanity.

We can also examine the pathologies associated with
the wei mai and the Pericardium-San
Jiao system. As stated in the Nan Jing
(Classic of Difficult Issues): "When the yin tie has an illness, one suffers
from heartache” (Unschuld 1986, p333). The Heart symbolizes the one of the
deepest unities of yin and yang within the human being, and
corresponds to the middle dantian;
heartache (whether physical or emotional) is often associated with a separation
of yin and yang, of a loss of integrity within self.[viii] Heart pain is also one of the primary signs
of a Pericardium issue; thus it makes sense why Neiguan P 6 is one of the
pre-eminent points for any form of Heart pain.
Not only is it the confluent point of the yin wei mai and a point along the Pericardium channel, it is also
the luo-connecting point…thus
assisting in the re-integration of yin
and yang and possibly helping to
re-establish appropriate boundaries within Self.

Similarly, the pathology associated with the yang wei mai has resonance to the San
Jiao. According to the Nan Jing
(Classic of Difficult Issues): "When the yang tie has an illness, one suffers
from [fits of] cold and heat” (Unschuld 1986, p333). Chills and fever are seen primarily in
exterior pathologies, when the wei qi
and the outermost level of the body is being affected—thus offering
confirmation of the yang wei mai as
one of the outermost boundaries, much as the San Jiao is one of the outermost
boundaries of the zangfu organs.
Similarly, alternating chills and fever are one of the primary indications of a
shaoyang stage imbalance; the San
Jiao is the channel of hand shaoyang,
and points along the San Jiao primary channel are often used for such
disorders.

The
Dai Mai and the Liver and Gall
Bladder System

Finally, we shall examine correspondences between the dai mai and the Liver-Gall Bladder
system. After cycling through the Pericardium and San Jiao primary channels,
the ying qi finishes up its horary
cycle with the Gall Bladder and Liver primary channels. This corresponds to the
time period from 11pm-3am, during which time the ying qi passes Zulinqi GB 41, confluent point of the dai mai. Many of the connections and
correspondences between the dai mai
and the Liver-Gall Bladder system have been covered previously (see Richardson
2010a, Richardson 2010b, Richardson 2009b), so here I will only briefly
summarize some of the major points relevant to this discussion.

Zulinqi GB 41 is the confluent point of the dai mai as well as the exit point of the
Gall Bladder channel, as noted in Part 1 of this article. Thus it is the place
where the ying qi leaves the Gall
Bladder channel to connect with the Liver channel during the horary cycle,
suggesting that the dai mai may share
in this connection between the Gall Bladder and Liver channels—similar in many
ways to the actions of luo-connecting
points. Further, in the proposed
theoretical framework pairing the extraordinary vessels with the extraordinary fu (Richardson 2010a and 2010b), the dai mai and Gall Bladder are paired
together, as they have strong correspondences to each other—functionally,
anatomically, and evolutionarily.

Another significant correspondence between the dai mai and Liver-Gall Bladder system is
in the relationship they both have to transition/transcendence, the movement
from the end of one cycle to the start of the next. In the daily evolutionary
cycle of the extraordinary vessels (Richardson 2009a), we explored the ways in
which the dai mai may function to
take one from the most exteriorized/manifest state all the way back to the
deepest quiescence, to the lower dantian
and the ren-chong-du mai. The daimai
is known to bind the ren, chong, and dumai (at the level of
the lower dantian) and may thus act
to bring each individuated being full circle: back to the beginning of
undifferentiated oneness, back to the quiescent state.[ix] Similarly, the Gall Bladder, which pertains
to the zangfu organ system as well as
doubling as an extraordinary fu,
provides a means to connect post-heaven back to pre-heaven.[x]
We also see this theme continued when examining the place of the Gall Bladder
and Liver primary channels along the horary clock—they are the last primary channels
of the horary clock through which the ying
qi cycles on a daily basis, before returning to the Lung channel to start
the cycle over again the next day. Thus
they function to bring us back to the beginning, and to continue the cycle anew
each day.

The
Horizontal Axis and Transcendence

Just as the first six primary channels of the horary
clock and the extraordinary vessels that form the quiescent state share an
intimate relationship to the vertical axis, so too is it clear that the next six
primary channels and extraordinary vessels share an intimate relationship to
the horizontal axis and transcendence.

While the vertical axis relates to the connection
between Heaven, Earth, and Humanity within each individuated being, the
horizontal axis relates to manifestation, and to the connection between Self
and all else that is manifest at the level of humanity. We can see these
processes demonstrated in the functions and correspondences of the qiao mai and Kidney-Bladder
(manifestation) and the wei mai and
Pericardium-San Jiao (connection between Interior and Exterior, Self and
Other). As noted above, both the qiao mai and the Kidney-Bladder system
relate to the dynamic polarity of yin
and yang as it manifests throughout
the body, nourishing the zangfu and
creating the connection between Earth and the lower dantian and Heaven and the upper dantian. Thus they have a direct relationship to the process of
manifestation in the evolution of consciousness, the coming together and
interweaving of Heaven and Earth, body and spirit, jing and shen. Similarly, we saw above how the wei mai and the Pericardium-San Jiao
system have a direct relationship to the connection between Interior and
Exterior, and Self and Other.As summarized by Larre and Rochat de la Vallée (1997, p19), "Here we have the four
direction: south and north, the great axis for rising up and descending, the
vertical axis between heaven and earth, and the horizontal axis, east and west,
with all kinds of exchanges in daily life between left and right, yin and yang, woman and man, interior and exterior. All this is under the qiao mai and the wei mai.” Thus the qiao mai
and wei mai, as well as the
Kidneys-Bladder and Pericardium-San Jiao, have intimate relationships to the
horizontal axis.

Through these processes, we see a clear correlation
between the 12 zangfu and the 8
extraordinary vessels with the evolution of consciousness. The first half of
the horary clock corresponds to the establishment of the vertical axis of
integration within the body, the triad of Heaven, Earth, and Humanity. Once
this triad is established, we have the process of manifestation reflected in
the Kidney-Bladder system and the qiao
mai. Once the dynamic polarity of yin
and yang is created, one is able to
integrate these dynamic aspects within Self, at the level of the Heart and the
middle dantian, as represented by the yin
wei mai and the Pericardium. After
the internal integration, one is able to connect with all else present at the
level of humanity, as represented by the yang
wei mai and the San Jiao. The wei mai
and Pericardium-San Jiao system thus allow for the connection of oneself with
all else that is present; they are boundaries that allow for each individuated
being to have an experience of oneness with all of creation even while
maintaining an individuated state. The final stage in the evolution of
consciousness is transcendence of duality and the return to oneness. This is
very clearly represented by the dai mai
and the Gall Bladder-Liver system. Both
of these systems allow for the return to the quiescent state of oneness, to the
beginning of the cycle so that it can start again the next day.

Conclusion

As explored in these two articles, there is strong
evidence to suggest a direct connection between the zangfu organ and primary channel systems with the extraordinary
vessels. Not only are the confluent points of the extraordinary vessels
perfectly distributed amongst the primary channels, but there are also a number
of clear anatomical, functional, and relational correspondences between each
system of zangfu organ and primary
channel pairs and their associated extraordinary vessels. Beyond these
correspondences, we also explored the relation of each system to the vertical
and horizontal axes and the processes of Daoist cosmogenesis and the evolution
of consciousness. In the systems of the first half of the horary cycle
(corresponding to 3am-3pm), can see clear relationships to the triad of Heaven,
Earth, and Humanity and the vertical axis.
In the systems of the second half of the horary cycle, there are clear
correspondences to the horizontal axis and the processes of manifestation,
connection, and transcendence.

The zangfu
organ and primary channel pairs are yin-yang complements of a whole; they exist
at the level of duality and relate to manifestation and day-to-day living. However, all that exists at the level of
duality is rooted in the primal unity; thus there is something that precedes
them, and that transcends their duality to reconnect to the original unity. Perhaps it is in fact the extraordinary
vessels that underlie and transcend the duality of the zangfu organ and primary channel pairs, perhaps it is there that we
can find a direct connection that links the manifest duality with the original
unity.

Acknowledgments

I
would like to thank Will Morris, PhD, DAOM, LAc, and Doan Ky, MAcOM, AcA, for
their support, guidance, and editorial assistance throughout the writing of
this article.

Biography

Thomas
Richardson currently lives and practices in Rapid City, South Dakota, USA. This
article is part of an emerging model that examines the foundational place of
the extraordinary vessels within the channel and organ systems, as well as the
relationship of the extraordinary vessels and the extraordinary fu to
the evolution of consciousness (Extraordinary Chinese Medicine: Medicine for
Extraordinary Times). Thomas is available to teach seminars on Neoclassical
Pulse Diagnosis and Extraordinary Chinese Medicine, and can be contacted at tomasrichardson@hotmail.com.

[i] Also see Larre
and Rochat de la Vallée (1997, p169): "It is obvious that because
there are two malleoli on two legs, we have two yin qiao and two yang qiao,
and therefore the first differentiation between the right and the left within
the extraordinary meridians. But what do
we mean by the right and the left? It is
not only the right part and the left part, but also all the movement and
circulation made by the left and the right – the ascending and the descending
movements.”

[ii] It is interesting to note that the character ‘wei’ (維) and the character ‘jiao’ (焦) of ‘San
Jiao’ are based upon the same character, which has a relation to the idea of
linking or attachment—see Larre and Rochat de la Vallée (1997, p209) for a fuller discussion on
the relationship of these characters.

[iii] Also see the 27th
Difficult Issue, "The yang tie and the yin tie vessels are tied like a network
to the body. When they are filled to
overflowing, [their contents] stagnate; they cannot [return to the] circulating
[influences] by drainage into the [main] conduits. Hence, the yang tie [vessel]
originates from a point where all yang [vessels] meet each other, and the yin
tie [vessel] originates from a point where all yin [vessels] intersect”
(Unschuld 1986, p327).

[iv] In the
evolutionary unfoldment of the extraordinary vessels, the polarity of the qiao mai arises from the
quiescent/pre-heaven state, creating the spiral of yin and yang that moves
throughout the body manifesting all that is present. This dynamic polarity of yin and yang is
integrated and rendered whole by the yin
wei mai, which then allows the yang
wei mai to extend outwards to connect with all else present at the level of
humanity. Together, the yin and yang wei mai thus allow the connection and interpenetration between
interior and exterior, and Self and Other.

[v] On a side note,
it is interesting that Waiguan SJ 5 is one of the primary points used for any
arthritic (bi) syndrome. The term
arthritis is derived from the Latin ‘arthros,’ meaning articulations. Joints are places of articulation, or pivot,
between two distinct aspects. This
relates to joints at the physical level, but can also be extended to the
boundary between Self and Other, which is another form of articulation. Arthritic syndromes are often related to the
invasion of external pathogenic factors that make their way to the interior;
they are then shunted to the joints as a means of preventing it from
penetrating to the interior. Thus the
joints are a form of pivot, or boundary, between inside and outside.

[vi] Also see the
following citations from Jarrett (2004): "The heart protector and triple heater
may be thought of as the guard stations protecting the imperial city and the
borders of the country, respectively” (p359); "These two points [Neiguan P 6
and Waiguan SJ 5] functionally unite the heart protector and three heater
officials in a way that empowers the healthy balance of social and intimate
relationships” (p360).

[vii] Li Shi Zhen has
stated that "The yang wei arises at
the meeting of all the yang and travels upward from the outer ankle in the
protective aspect; the yin wei arises
at the intersection of all the yin and travels upward from the inner ankle in
the nutritive aspect, and [together] they constitute a binding network for the
entire body” (Chase and Shima 2010, p95).
As noted by Pirog (1996, p202), "It is not made clear, however, where
their exact trajectories lie. The two
"confluences” mentioned in this passage were later interpreted by Li Shi Zhen
as UB 63 for the yang wei mai and Ki 9 for the yin wei mai, and these points
have been accepted as starting points for the two vessels ever since. Given the location of these two points, they
seem unlikely candidates as "confluences”…Presumably, Li Shi Zhen was following
an independent unwritten tradition, as is so often evident in the writings on extraordinary
vessels.”

[viii] Also see Larre
and Rochat de la Vallée (2003, p64): "The heart is the deepest
and most important dwelling place for the unity. It is the residence of the spirits and the
place which attracts the special concentration of essences coming from all the
other zang. The heart is also the master of the
psychological world, the emotions and sentiments, so it is also master of the
upper orifices and sense organs because, acting as a master, it has to make
decisions based on the information coming from outside. We can use this unity in order to have a
curative effect for our patients.”

[ix] According to Li
Shi Zhen, "Zhang Zi-He says that…The three vessels of the chong, ren, and du have the same origins but their
trajectories differ. They are of a
single source but have three branches and all network with the dai vessel” (Chase and Shima 2010,
p157). Also see Jeffrey Yuen (2005,
p46): "…Dai Mai is often referred to
as the Meridian that maintains the integrity of the First Ancestries, that returns
the integrity: the Chong in the
middle, the Ren in the front, and the
Du in the back.”

[x][x] As stated by
Jeffrey Yuen (2005, p31), "What is the link between Pre-Natal…and Post-Natal
Energetics?...And the link happens to be the Gall Bladder. The Gall Bladder is the Organ which also
happens to be not only a Zang Fu Organ, but also a Curious Organ…The Gall Bladder
is seen as the link between Post-Natal and Pre-Natal. Which is also the suggestion that some
scholars have made within Chinese medicine, that, perhaps, without Eight Extra
Channels, how the Chinese try to get into the level of Jing, was by working on
Gall Bladder. And that’s even suggested
by the writings of Sun Si Miao…The idea that, if you’re going to tap into the
Kidney, you tap into the Kidney through the Gall Bladder.”